en in Rome, even for a short time, in
his latest publication regarding it.[1] This opinion is the
result of late study on the part of Pappenheim, for in his work
on the _Lebensverhaeltnisse des Sextus Empiricus_ Berlin 1875, he
says, "Dass Herodotus in Rom lebte sagt Galen. Vermuthlich auch
Sextus." His reasons given in the later article for not
connecting the Sceptical School at all with Rome are as follows.
He finds no proof of the influence of Scepticism in Rome, as
Cicero remarks that Pyrrhonism is extinct,[2] and he also gives
weight to the well-known sarcastic saying of Seneca, _Quis est
qui tradat praecepta Pyrrhonis!_[3] While Haas claims that
Sextus would naturally seek one of the centres of dogmatism, in
order most effectively to combat it, Pappenheim, on the
contrary, contends that it would have been foolishness on the
part of Sextus to think of starting the Sceptical School in
Rome, where Stoicism was the favored philosophy of the Roman
Emperors; and when either for the possible reason of strife
between the Empirical and Methodical Schools, or for some other
cause, the Pyrrhonean School was removed from Alexandria,
Pappenheim claims that all testimony points to the conclusion
that it was founded in some city of the East. The name of Sextus
is never known in Roman literature, but in the East, on the
contrary, literature speaks for centuries of Sextus and Pyrrho.
The _Hypotyposes_, especially, were well-known in the East, and
references to Sextus are found there in philosophical and
religious dogmatic writings. The Emperor Julian makes use of the
works of Sextus, and he is frequently quoted by the Church
Fathers of the Eastern Church.[4] Pappenheim accordingly
concludes that the seat of Pyrrhonism after the school was
removed from Alexandria, was in some unknown city of the East.

[1] Pappenheim _Sitz der Skeptischen Schule. Archiv fuer
Geschichte der Phil._ 1888.

[2] Cicero _De Orat._ III. 17, 62.

[3] Seneca _nat. qu._ VII. 32. 2.

[4] Fabricius _de Sexto Empirico Testimonia_.

In estimating the weight of these arguments, we must accept with
Pappenheim the close connection of Pyrrhonism with Alexandria,
and the subsequent influence which it exerted upon the
literature of the East. All historical relations tend to fix the
permanent seat of Pyrrhonism, after its separation from the
Academy, in Alexandria. There is nothing to point to its removal
from Alexandria before the time